Amen Potpourri - Part 2
A Speedy Shliach Tzibbur
If you know that the person reciting a bracha is going to complete it quickly, it’s best to refrain from saying “Baruch Hu u’baruch shmo” (Blessed is He and blessed be His Name). This is out of concern that he’ll finish while we’re still saying “Baruch Hu u’baruch shmo” and this will prevent us from being able to answer amen immediately after the bracha. Saying “Baruch Hu u’baruch shmo, amen” as a single phrase is not an option. Bottom line, answering amen is much more important than saying “Baruch Hu u’baruch shmo,” so amen drives everything else. [DE, 11]
Spiritual Adhesive
In the Zohar, at the start of parshas Eikev, it says that any bracha to which amen is recited is completely in order and will endure. This is especially true of any bracha to which many people respond, adorning the bracha with spiritual crowns. Amen is the spiritual glue between a person’s holy intentions and the Creator.
The Zohar (parshas Vayeitzei, 160a) also cites Deuteronomy 32:3, “When I call out Hashem’s Name, attribute greatness to our God.” “When I call out Hashem’s Name” – by reciting a bracha – “attribute greatness to our God” – at least two others should answer amen. (The imperative verb “attribute” is in the plural, addressing at least two people – see more in siman 44.) [DE, 12]
Interrupting Long and Short Brachos
When reciting a short bracha, such as those we recite over food and drink, we don’t interrupt in order to answer Kaddish or Kedusha. Doing so is impossible because, once we’ve said Hashem’s Name, we’d have to repeat the entire bracha if we interrupt it. This is because a short bracha has no effect at all until it’s been concluded. A longer bracha like al hamichya or asher yatzar, however, may be interrupted in the middle because it’s already started to take effect to some degree. This ruling can be found in Pekudas Elazar (Rav Elazar Lev, 19th century).
Rabbi Wildman cites the Chayei Adam (5:13) that long brachos are like the brachos of Shema and that one may therefore interrupt them – even lechatchila – in order to answer Kaddish, Kedusha and amen to the brachos of Ha(k)Eil HaKadosh and Shomeiah Tefillah. K’tzos HaChoshen (5:1), however, notes that if one interrupts close to the concluding sentence of the bracha, which starts “Baruch Atah Hashem,” then one should go back a few words after interrupting. If one has already started the concluding sentence and said “Baruch Atah Hashem,” then he is no longer able to interrupt and should simply finish the bracha. Similarly, one should not interrupt too close to the start of a bracha. He should make sure to recite a few words after “Baruch Atah Hashem Elokeinu Melech ha’olam” so that what he has said is the equivalent of a full short bracha. [DE, 14]
Stretching Things Out
Magen Avraham (OC 124:14) writes that if the shaliach tzibbur stretches things out with a melody when saying “v’imru amen” (“and let us say amen”), it constitutes an interruption. Rather, amen should be said right away. [DE, 20]
Bereishis = “Say Brachos Aloud”
The Shach (CM 382) writes that when Chazal compare the rewards for reciting a bracha to ten gold coins, that only refers to a bracha recited so that others can answer amen to it; those who recite their brachos silently are missing out on a great reward! The Torah hints at this in the very first word: “Bereishis” can be seen as an acronym for “B’kol ram avareich sheim Hashem tamid” – “I will always bless the Name of God out loud.”
Aside from the great reward, reciting brachos out loud has an added benefit: if one isn’t sure whether he already recited a particular bracha, he can ask a friend or family member, resolving the doubt. Therefore, a reverent person should endeavor to recite all of his brachos out loud and with great joy. This applies in particular to asher yatzar (the bracha recited after using the facilities). Chazal tell us that a sick person who recovers must thank Hashem. How much more must we all thank Him for these essential bodily functions, without which we’d be in big trouble! Just look at people for whom these processes don’t work and see the quality of their lives (or the lack thereof). How can someone who is healthy in this regard simply speed through the recitation of asher yatzar without giving it the proper attention? If we actually pay attention to the words that come out of our mouths when reciting this bracha, we won’t be able to help saying it with joy. [DE, 25]
Don’t Say Amen
As important as it is to say amen, there are times when it is prohibited to do so. One such case is if a person changes the form of a bracha from what the Sages enacted. An example of this is if a person reciting Birkas HaGomeil (the bracha after being saved from danger) says “hagomeil l’chayavim tovim” instead of “hagomeil l’chayavim tovos.” Such a bracha is ineffective as per the Rif, the Rosh and Shulchan Aruch (OC 219). If someone recites such an altered bracha, it is prohibited to answer amen to it. [DE, 30]
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